Roman Empire, of the Church from the Apostolic See, of the faithful from the faith. Of these, the first causes the second; the temporal sword to punish heretics and schismatics being no longer ready to work the will of the rulers of the Church. St. Thomas Aquinas deals with the same prophecy in a remarkable way, shewing that the falling away is to be understood as referring to a discessio from the spiritual power. 'Dicendum quod nondum cessavit, sed est commutatum de temporali in spirituale, ut dicit Leo Papa in sermone de Apostolis: et ideo discessio a Romano imperio debet intelligi non solum a temporali sed etiam a spirituali, scilicet a fide catholica Romanae Ecclesiae. Est autem hoc conveniens signum, nam Christus venit quando Romanum imperium omnibus dominabatur: ita e contra signum adventus Antichristi est discessio ab eo.'- Comment. ad 2 Thess. ii. A full statement of the views that prevailed in the earlier Middle Age regarding Antichrist as well as of the singular prophecy of the Frankish Emperor who shall appear in the latter days, conquer the world, and then going to Jerusalem shall lay down his crown on the Mount of Olives and deliver over the kingdom to Christ—may be found in the little treatise, Vita Antichristi, which Adso, monk and afterwards abbot of Moutier-en-Der, compiled (circa 950) for the information of Queen Gerberga, wife of Louis d'Outremer. Antichrist is to be born a Jew of the tribe of Dan (Gen. xlix. 17), 'non de episcopo et monacha, sicut alii delirando dogmatizant, sed de immundissima meretrice et crudelissimo nebulone. Totus in peccato concipietur, in peccato generabitur, in peccato nascetur.' His birthplace is Babylon he is to be brought up in Bethsaida and Chorazin. Adso's book may be found printed in Migne, t. ci. p. 1290. As to the notions current regarding Antichrist (and their supposed derivation from earlier Jewish notions) see Bousset's book on the Antichrist Legend, 1895 (English translation by A. H. Keene, 1896). No name has been more frequently fitted to different figures than this. Popes as well as Emperors have received it. Everybody in turn has been Antichrist from the Emperor Nero to President Loubet. VIII Note to p. 113 A prayer which still keeps its place in the office of the Roman Catholic Church for Good Friday, though it is no longer actually in use, expresses the ancient ideas: 'Oremus pro Christianissimo Imperatore nostro N. ut Deus et Dominus noster subditas illi faciat omnes barbaras nationes ad nostram perpetuam pacem. . . Omnipotens sempiterne Deus respice ad Romanum imperium ut gentes quae in sua feritate confidunt potentiae Tuae dextera comprimantur.' ... IX Note to p. 117 The ideas expressed in the mosaic of the Lateran triclinium were in substance conveyed by Pope Hadrian I, some twenty-three years before, when writing of Charles as representative of Constantine: Et sicut temporibus Beati Sylvestri, Romani pontificis, a sanctae recordationis piissimo Constantino magno imperatore, per eius largitatem sancta Dei catholica et apostolica Romana ecclesia elevata atque exaltata est, et potestatem in his Hesperiae partibus largiri dignatus est, ita et in his vestris felicissimis temporibus atque nostris, sancta Dei ecclesia, id est, beati Petri apostoli, germinet atque exsultet, ut omnes gentes quae haec audierint edicere valeant, "Domine salvum fac regem, et exaudi nos in die in qua invocaverimus te"; quia ecce novus Christianissimus Dei Constantinus imperator his temporibus surrexit, per quem omnia Deus sanctae suae ecclesiae beati apostolorum principis Petri largiri dignatus est.' - Letter XLIX of Cod. Carol., A.D. 777 (in Mur. Scriptores Rerum Italicarum, iii. part ii. 195). This letter is memorable as containing the first allusion, or what seems an allusion, to Constantine's Donation. The document may not yet have been forged, but the legend doubtless existed, and the forger may well have believed it. X The fevers which prevailed in and near Rome during the summer and autumn were one of the chief causes which baffled the efforts of the Germanic Emperors from the days of Otto the Great to those of Lewis IV. St. Peter Damiani had, in the eleventh century, noted this when he wrote the lines 'Roma vorax hominum domat ardua colla virorum, What we popularly call 'Roman' or malarial fevers are fevers of an intermittent type, due, it is supposed, to haematozoa, spread by a mosquito; and for these intermittent fevers ancient and mediaeval medicine had no remedy. Had quinine been known, the history of those times might have been very different, and many a precious life - Dante's, for instance— might have been prolonged. But cinchona, or, as it used to be called, Peruvian bark or Jesuits' bark, was not introduced into Europe from South America till between 1632 and 1639. Dr. Norman Moore, to whom I owe this date, tells me that the maladies from which armies most usually suffer are dysentery and enteric fever: it may be chiefly from these that the German armies perished, but the prevalence of intermittent fevers would weaken the troops and predispose them to other diseases. ΧΙ Note to p. 161 Pope Gelasius I wrote to the Emperor Anastasius: 'Duo sunt, Imperator Auguste, quibus principaliter mundus hic regitur, auctoritas sacrata pontificum et regalis potestas. In quibus tanto gravius est pondus sacerdotum quanto etiam pro ipsis regibus hominum in divino reddituri sunt examine rationem. Nosti enim, fili clementissime, quod licet praesideas humano generi dignitate, rerum tamen praesulibus divinarum devotus colla submittis, atque ab eis causas tuae salutis expetis, inque sumendis coelestibus sacramentis eisque (ut competit) disponendis, subdi te debere cognoscis religionis ordine potius quam praeesse, itaque inter haec ex illorum te pendere iudicio, non illos ad tuam velle redigi voluntatem.' — In Migne, vol. lix. ep. viii. p. 42. (Cf. Corpus Iuris Civilis, Nov. VI, principio.) -- These views of Pope Gelasius seem to have exerted much influence in the earlier Middle Ages. They are moderately expressed, and admit the rights of the Emperor in secular affairs, yet in principle they go far. When we reach Gregory VII's time we find Alfanus, archbishop of Salerno, in a poem addressed Ad Hildebrandum archidiaconum' (Migne, vol. cxlvii), treating the spiritual power as the successor and the vindicator of the warlike might of Rome: 'His (sc. artibus) et archiapostoli Fervido gladio Petri Frange robur et impetus Illius (sc. saeva barbaries) vetus ut iugum Usque sentiat ultimum Quanta vis anathematis? Quidquid et Marius prius Quodque Iulius egerint Roma quid Scipionibus 'Saeva barbaries' seems to mean the Germans. Iam cape Romanum consul Caesarque senatum But there were in the end of the eleventh century sound churchmen who (like St. Bernard afterwards) held views far more moderate, and desired to restrict the See of Rome to a purely spiritual jurisdiction. Gregorio di Catino (in Chron. Farfense, recently edited by Ugo Balzani) writes of the Pope, 'Ipse pastor est animarum, ipse doctor fidei electorum, ipse caput omnium ecclesiarum, in his tamen rebus et causis non quae sunt ad seculum sed quae ad Deum, non enim claves terrae seu regni terrestris sed claves regni caelorum concessit illi omnium Pastor pastorum.' XII Note to p. 166 Hohenstaufen is a castle in Swabia (within what is now the kingdom of Würtemberg), about four miles from the Göppingen station of the railway from Stuttgart to Ulm. It stands, or rather stood, on the summit of a steep and lofty conical hill (visible from several points on the line of railway), commanding a boundless view over the great limestone plateau of the Rauhe Alp, the eastern declivities of the Schwartzwald, and the bare and tedious plains of western Bavaria. Of the castle itself, destroyed in the Peasants' War, there remain only fragments of the wall-foundations: in a rude chapel lying on the hill slope below are some strange half-obliterated frescoes: over the arch of the door is inscribed Hic transibat Caesar.' Frederick Barbarossa had another famous palace at Kaiserslautern, a small town in the Palatinate, on the railway from Mannheim to Treves, lying in a wide valley at the western foot of the Hardt mountains. It was destroyed by the French, and a house of correction has been built upon its site; but in a brewery hard by there might be seen (in 1863) some of the huge low-browed arches of its lower story. A third castle where he sometimes dwelt, and in the great Knights' Hall (Rittersaal) of which was held the famous Diet of 1179, was at Gelnhausen, south of Fulda. The ruins stand on an isle in the river Kinzig, and are very picturesque, showing remains of fine Romanesque work. The castle, begun in A.D. 1154 and completed in 1170, was occasionally inhabited by succeeding Emperors down to Sigismund. It suffered severely from the Swedes in the Thirty Years' War. XIII Note to p. 222 Marsilius was born in or soon after A.D. 1270 of the burgher family of Raimondini or Mainardini in Padua. He was a man of many accomplish ments John Villani calls him 'grande maestro in natura ed astrologia'. was in orders, though possibly he did not go so far as the diaconate, and at one time seems to have practised medicine. He was for a while with the Della Scala in Verona (where he may have met Dante Alighieri), taught in the University of Paris, whereof he was Rector in A.D. 1312, and immediately after Lewis IV had been excommunicated, departed suddenly thence, and with his friend John of Jandun presented the Defensor Pacis, just then composed by him with John's help, to the Emperor. Lewis took them both into Italy with him, and when he left Rome preferred John to the see of Ferrara, which however the latter seems not to have lived to occupy, and Marsilius (who had been accused of wishing to be Pope) to the archbishopric of Milan. Marsilius never entered on that great office (perhaps fortunately for his consistency to his principles); and we lose sight of him after 1328, though he was still living in 1336. His ally, possibly his teacher, William of Ockham, seems not to have returned to England; he died at Munich and was buried in the (now destroyed) Franciscan church there in or soon after 1349 (Reizler, Literarische Widersacher der Päpste, p. 126). How much Central and Western Europe was in those days one intellectual community is well illustrated by the fact that the three chief champions of the German Lewis IV in his strife with the Pope were the Italian Marsilius, the Frenchman John of Jandun, and the Englishman William of Ockham. XIV Note to p. 231 It is a remarkable evidence of the decline of imperial power after the death of Frederick II, and of the impression which that decline, coupled with the failure of Rudolf, Adolf, and Albert to enter Italy, had made all over Europe, that not only the notion of transferring the crown of the Empire to the kings of France, but also plans for making France predominant in Italy and Rome, were seriously discussed at the beginning of the fourteenth century. One such plan may be found fully stated in the treatise De Recuperatione Terrae Sanctae of Peter Du Bois -a man full of bold schemes and novel ideas who was a royal advocate living at Coutances in Normandy, and a warm partizan of Philip IV in his quarrel with Pope Boniface VIII. He proposes that the Pope should transfer all his temporal and feudal rights to the king of France and should himself come to live in France, the king of France becoming Senator of Rome. The Pope was to have a fixed pensio and the Emperor (Albert I) was to be appeased by having the imperial title made hereditary in his family, some compensation being given to the Germanic electors. France was at this time a kingdom practically stronger than the Empire; and after A.D. 1305 she could generally count on the Papacy: but within forty |